
\ 




I^ii 



The 





¥ ♦ 



Being an Attempt to Solve the Problem: 

•^Which i-r mo^rt Reliable, 

Fact^ or Interpretation. 

Science or My^ici*rm V 



Kenneth Sylvan Guthrie, AM*, Ph^D., M*D, 




THE PROPHET PUBLISHING HOUSE 

P.O. Box 9»# 



OLASS ^ XX6. Ha 
COPY 3 



T5 3r/3 



/?^4- 



Gjpyright, J904, by Kcr>nclh Sylvan Guthrie. 



> This Copy 15 No. /^C of a special Edition limit- 
ed to 150 copies on laid paper, the type of which was set, 
the Usoe printed, and signed by the author, 



a^ 



veyf^.e^ 




^ ^ THE ^ SONG ^ OF .^ MYSTICISM > j* 








^ INTRODUCTION •?* 

Let Ofigcn and Swcdcnborg both read 
Into the Scriptures splendid Mystery; 

And yet all progress fruited from the yxA 
Of Huxley's doubt, and Darwin's scrutiny. 

Yet Facts and Science and Machinery 

Have failed Man's noblest problems to adjust; 
Life's Riddle still unlocks to but one key: 
Mysterious Faith that God somehow v^ |ust» 

Which \^ the Truth — the Symbol, or the Fact ? 
This the eternal Riddle of the Sphinx^ 
Now, Faith seems true — now, we are forced £o act: 
Where is the Bridge that spans and interlinks ? 

This Secret must we yet from Heaven wrest. 
Or overhear it, listening in praye^ 

We shall find strength to prosper in its quest. 
Or we will earn it with defiant care. 



J» jt J* jfc jfc j» 




Jfi J* JF' «J^ JF' JF' J* jl* 

Both Mysticism and Agnosti- 
^ cism present conflicting claims; 
which of them deserves recog- 
nition as Standard of IMtiJ^ 



oi jfc THE ^ SONG .J* OF .J* MYSTiaSM ^ ji 







if 




J^ THE MYSTIC MOOD j» 

Which is the TRUTH— the SYMBOL or the FACT? 
This is no recent, chance logomachy; 
It asks how Mind habittsally doth act^ 
"What arc its limits, and its history* 

Symbolic habits come from Mystic Mood 
That animated e^en the Troglodites, 
Who looked on Nattite, in their search for food. 
As filled with helpful, or opposing sprites* 

Or when some loved protecting parent dicdp 
How easy to suppose him still around. 

Still fighting by his warring Offspring's Side, 
Still haunting forest, mountain, river, sound. 

How easy this, when in some Ytvid Dream 
He yet returns to warn, inspire, command; 
They sing his songs, of theirs is he the theme. 
He is the Tutelary of the Band. 



Jfm ^k J^ J^ J^ J^ J^ Jw Jw J^ J^ J^ •^ *^^ 

Mysticism is not a mere Opi- 
nion, but is the outcome of a 
^"^'faculty* of Human Nature, 
seen in Comparative Religion* 




ji j» THE MYSTIC MOOD J^ SECOND J^ ^ 

Some animal his salient traits displays — 
^Tis he iiKarnate, lingering still near ; 

Their ^otem' shall in battle courage raise ! 
In peace a solemn worship shall receive ! 

Thtss Gods are bom for Hismans that aspire 
From inability to draw the line 
Between th'unwelcome Fact and wild Desire, 
The Need and Help, the Human and Divine* 

But why did these poor Troglodites aspire ? 
Why do they feel they need Divinities } 
Or why to them seems Planetary Fire 
All palpitant with Holy Fire? 

Because the Power that Makes for Righteousness 
Seeks men through every Symbol possible; 
There is more Truth in mystic Dreamfulness 
Than vulgar scorn of th' Imperceptible* 

For Reverence was e'er Man's noblest part? 
For Self -Control was e'er Man's purest crown; 
The truer instinct e'er was of the heart; 
And e'er shall be, throtigh all the ages down. 



Mysticism is not a mere Opi- 

nion, but is the outcome of a 

' Faculty of Human Nature, 

seen in Comparative Religion. 




J^ J^ THE e^ SONG ^ OF ^ MYSTICISM J' J^ 





m ^ ^ 



•3^ THE MYSTICISM OF WORDS ^ 

Which IS the TRUTH— the SYMBOL of the FACT ? 
We saw above that Mysticism arose 

From Human Nature, childish, inexact : 
But Languages another root disclose* 

O glorious Ossian, rich in Symbolism, 
Macpherson wrote thee, and deceived a world; 

By so much differs early archaism 
From modem word in which each shade's unf ufled. 

So can we trace progressive History 

In human thinking, that has borne at last 
Familiar Dogmatic Mystery 
From Poets' Hymns of Centuries long past* 

So Seers sang in tongues so limited 

Thoughts had to be conveyed by picture-tropes 
Which meant far more, when literally read — 
Thus Prophecies grew out from Jewish Hopes* 

Then men made Creeds from this poetic Dream 
But while new Poets rose these Creeds grew stone, 
And to new races meaningless 616 seem 
Until 'interpreted' from Mystic's throne. 

Jfk Jf ^f Jf' J^ »3* J^ J^ •S* •?•' •^ *^ J^ 

Mysticism is also rooted in the 
Words of Languages, whose 
Vicissitudes account for Doc- 
trines that need 'interpreting'* 



I 




J^ THE MYSTiaSM OF WORDS ^ SECOND j» 

Fot by Vicissitudes political 
Its formative conditions disappeared 
So that it stood there enigmatical 
And by Devotion as divine revered. 

Thus Jewish Hopes were read as Prophecies, 
And Jewish Adjectives we print as Names, 
And Eastern Poems seem Gjsmologies, 

And Commentaries make the wildest claims. 

And who would think that mere Philology 
Had sundered men in fierce religious fight? 
Yet they who 'Christ', IVIessiah^ 'Buddha' say 
All mean 'Anointed by the Holy Light.' 

But though hard Dogmas thus may be explained 
This does not language-beauties depreciate; 
What worthy soul from Poetry refrained, 

Where Symbolism sits throned in regal State ? 

Or are there treasures of the Human Race 
More beautiful than 'Home' or 'Holiness'? 
O blind were he who found in them no trace 
Of a peculiar, deeper sacredness. 

Thus though Symbolic habits have misled 
Those who through Texts have sought to reach to God, 
Yet how short-sighted were his soul who said 
That Mysticism is foolishness or fraud. 



m^ Jp J^ f^ J^ J^ J^ J^ J^ J^ J^ J^ J* *^* 

Mysticism is also rooted in the 
Words of Languages, whose 
Vicissitudes account for Doc- 
trines that need 'interpreting'* 




j» J' THE ^ SONG ^ OF ,3^ MYSTICISM J^ jfc 




«li ^ « 




Which is the TRUTH—thc SYMBOL or the FACT? 
Though Symbolism be clearly primitive, 

Its fruits now let us scan with care exact 
Lest we should lose what blessings it might give. 

First, Jewish hearts themselves broke thro* the "Word 
Unchangeable, because esteemed divine, 
And yet in places foolish and absurd — 

E'en they into old bottles poured New "Wine* 

Talmudic stories for the young they told, 
Targumic Commentaries for the wise, 
While Q'abalism was gradually unrolled 
For those who craved the Deeper Mysteries. 

Then Philo, noted Alexandrian Jew, 
Greek ridicule of Scripture did dispel 

By showing how its Legends might he true 
If philosophic doctrines made to spelL 

^^w ^3^ v^ v^ J^ J^ •p*' ^3^ ^3^ •p^ ^3^ •p^ 9fi^ J^ 

The famous Qassic Systems 
•l^^^^& of Mysticism founded on the 
-^^C^^y^ Bible must be searched for pos- 
i*»*«r ^ jj.^j^ valuable spiritual Fruit* 




J' THE ^ BIBLE > MYSTERIES J^ SECOND j> 



For Plato dreamed of an Idea! World 
In whose deep Calm, abode Ideas serene, 
From which the Great Artificer unfurled 
Their Real Copies in this sphere terrene* 

Whence Origen declared that he had found 
In Bible, fourfold sense x the Literal, 

Within and under it, the Moral ground ; 
The Analogical, the Spiritual* 

Then Swedenborg, wijji new Platonic zeal. 
Declared that through the Physical he saw 
A Spiritual Counterpart reveal 
A universal Correspondence Law. 

Such are the classic Mystic Dreams: 

The fruit of times when Man^s ingenious Mind 
Not having Facts to underpin its schemes 
Was dtiv^n to Speculation undefiQ^d* 



J^Z^ ^ ^ ^ ^ ^ ^ * ^ ^ ^ •^ * 

The famous Gassic Systems 
of Mysticism founded on the 
Bible must be searched for pos- 
sible valuable spiritual Fruit. 




■m 



j» j» THE J' SONG ^ OF ^ MYSTICISM ^ jfc 




% 



'4». 




J* THE GENTILE ORACLES J^ 

Which is the TRUTH— the SYMBOL or the FACT } 
For the Symdolic Habit of the Mind 
Has buffowed not alone in Jewish tracts 
But in the Oracles of all Mankind. 

So Gladstone did most keenly demonstrate 
How Homer's Iliad was not history 
So m«ch as tale of how the Sun set late. 
And rose again in Eastern majesty* 

He proved the Heroes' famous names were all 
Derived from Hindu names of Morn and Night; 
The Stratagem by which Troy's walls did fall 
But reprodueed from Ramayana fight. 

The Ramayana, Mahabharata, 

The silent Pyramid — each in their turn 
Have all been shown Symbolic Media : 
No fact too sure for such a fire to burn. 



•?• •^ J* •?• «^ J^ Jr' tSF' JF' J^ J^ *S* •3* •J* 

The Pagan Scriptures also 

have been ^interpreted' spirit- 

""^ ually in different manners to 

indicate Mystic Truths* > J^ 




j» •!* THE ^ SONG ^ OF •?» MYSTICISM j» ^ 




Mr 



4?^ 




^ THE POPULAR ORACLES j* 

Which is the TRUTH— the SYMBOL ot the FACT } 
The Symbol not alone in books doth reign 5 
In practical affairs it doth exact 

An hourly tribute, powerful and plain* 

In vain has Reason, yea, and Piety 
Attested Providence admits no Luck; 

The Horse-shoe reigns in world-wide majesty. 
And Friday counts for more than sense and pluck* 

Proverbial wisdom meets us everywhere ; 
It is quite true that somehow Boasts defeat ; 
The Unexpected happens when the sky is faiij 
The Wise will look for pitfalls to his feet* 

No doubt but there is Magic in the stars ! 
The ass has warned the Prophet many times ! 
Not once nor twice have spirits sprung from jafs^ 
Nor aptest Warnings nudged from silly rhymes* 

The Symbol still is with us everywhere. 
In hall and cottage, kitchen, library. 
Deny it as we will, with jibe or prayer. 
It holds us still, still haunts Humanity* 

^2^ ^^' •^^ 9fi^ ^^ 9^^ M^^ 9^^ 

Whatever our Views be about 
Symbols, ^ the Fact remains 
that even Today Superstition 
rules in every Land on Earth* 



J^ J^ JF' J^ Jt' *3* 




jfc > THE ^ SONG •^ OF ^ MYSTICISM J^ ^ 




lb ^7 \if 

■4^ Jtf 




J^ THE DIVINE ORACLES ^ 

Which is the TRUTH— the SYMBOL or the FACT? 
Tilll now, what Men have said have wc enquired; 
But now we shall compel the Troth exact 
By asking God which one *t was He inspired* 

And to receive an answer unequivocal 
We will betake us to our Inner Shrine, 
And listening in silence mystical 
Full thrice we hear the Symbol is Divine. 

The Symbol is Divine : Because by such 
Is it that Unseen Helpers Humans guide 
In Dream and Vision, Warning Voice, and Touch 
To warn them of the Presence by their side. 

The Symbol is Divine : When men enquire 
For Guidance by Consulting Bible Text, 
Who dares deny the frequent Flash of Fire, 
The Opportune Response to problem vexed ? 



t^' J* J* J^ Jf* j^ »3* J* J^ t^*' v^ J^ J^ »J* 

.^ The Experiences by which 
Spiritual Progress is made con- 
sist of Symbols, showing that 
they have Divine Approval. 




jfc THE j» DIVINE ^ ORACLES ^ SECX)ND ^ 



The Symbol h Divine t Who scans Events 
As symbols of a guiding Hand Divine 
Gets tevelations, or what represents 
Divine Assistances, or Thought Benign* 

For these three reasons may we not conclude 
That God approves of a Symbolic Mind? 
At least, he grows who takes such attitude, 
And gathers Fruit unknown to most mankind* 



J' The Experiences by which 

^s^^. Spiritual Progress i& made con- 

^^> sist of Symbols, showing that 

•^ they have Divine ApprovaL 



^ J^ THE ^' SONG ^ OF ^ MYSTiaSM •?> ji 




^ O (i^ 



j» HUMAN REASON j» 




Which is the TRUTH-thc SYMBOL of the FACT \ 
What hesitation more, if we have found 
That God approves, not Scepticism exact. 
But Symbolism, by blessings richly crowned ? 

Alas ! Man has a G>nscience and a Mind ; 
And though he lose all spiritual Fruit, 
And though he may be free from care while blind 
The Honest Student stands irresolute* 

And God, the God of Truth must surely be; 
He must reward Experimental Search ! 
Besides, we can show Blunders in the plea 
Of Mystics, and can contradict the Church* 

Yet if we hope for satisfaction whole, 

We must consider what the Truth exacts ; 
O cruel Question for the troubled Soul ! 
Which IS. the Truth, the Symbol or the Facts? 

Although Experience demon- 
strates that Symbolism tz a key 
K* which unlocks Heaven, its pa- 
^ tent Blunders offend Reason. 




J' ^ THE J' SONG ^ OF ^ MYSTICISM J^ ^ 




Mr O Vlf 




•jfc THE MYSTIC MISTAKES ^ 

Which is the TRUTH— the SYMBOL or the FACT ? 
Though God approves of Symbols, as we saw, 
We yet are z\xtz that they are not exact ; 
At least the classic forms show serious flaw* 

For instance, Origen presumes to say 
The Spiritual sense v& always true 
E^en when the Literal was purposely 

"Writ false to show the Spiritual through. 

But surely this must be impossible 

If God be Truth; could He not find a way 
To shadow forth the Indiscernible 

Without inspiring words that Truth betray? 

Then Swedenborg insists each Bible word 
God spoke for the Interior sense of it. 

Which from the Meaning of it is> inferred 
Or Just as often from its Opposite. 

O fatal theory, which states not when 
A word 's intended for its opposite ! 
n!*is evident that anything can then 
Be made to mean whatever a man sees fit. 

•p* •p* .3*' •^ «^ ^J* «3^ «^ .^ «?• «^ J^ Jw Jfh 

^ The Qassic Mystic Systems 

j^^^^L^ in order to find what they 

^ ^x^ wish do not hesitate to falsify 

"^ the words they *interprct% •^ 




^ ^ THE MYSTIC MISTAKES ^ SECOND ^ J^ 

Just such a juggling with the Letter's sense 
Helped Athanasius change Christianity 
Though Arius for his views had evidence 
Of all the Masters of Antiquity. 
At times, from man's, God's nature he inferred — 
But this was Sacrilege, when dangerous! 

Thus Christian Creed was fixed, not by the Word 
But Constantine's endorsement ponderous. 
The Song of Solomon was once believed 
To be a parable of Love Divine, 
Yet universal Common Sense perceived 
It was a love-song with but low design* 
Was Sufi verse by fire divine inflamed ? 
Was Love of God intended by Red Wine ? 
Nay, e'en the mystic Emerson disclaimed 
Its drinking-songs could bear a sense divine. 
And then Max Mueller shows Coincidence 
Is very frequent in philology 

Which can be proved to bear no higher sense 
Though beautiful, and apt to Mystery. 

'Twere bad enough if Mystics only erred. 
But in religious feuds, what blood has flowed ? 
What mystic dream was partly not absurd ? 
All Prophets sang their own as Only Road I 
For of these Mystics who have found Great Light 
Who ever saw e'en two who could agree? 
Yet each has reached the Beatific Sight, 
The One, the Only, the Eternal Sea ! 



% 



^jw j^ J^ Jn' ^3* 




J* ^fi^ •^^ 9^^ ^^^ 9fi^ %^^ ^^ •J^ 

The Qassic Mystic Systems 

^ in order to find what they 

^ wish do not hesitate to falsify 

•^ the words they 'interpret'. J^ 



m 



J* jfc THE ^ SONG .^ OF ^ MYSTICISM j* j» 





I ^0 I 



J* THE FATAL DILEMNA j* 

The SYMBOL Of the FACT— which shall we choose? 
God stands for one — ^The other is so true ? 
Yet God is highest Fact — Nor would we lose 
Development on spiritual plane* 

Who thee condemns^ himself decrees insane ; 
Who thee would depreciate, must use thee still I 
O Sanity, thou Compass, Anchor-chain, 
Thou Panoply of those who would be free! 

Yet Holiness, thou Jewel of Great Price, 

Thou One Thing Needful, Fragrance of the Rose^ 
The World 's well lost, for all dost thou suffice; 
Thou Gate of Heaven, Thou Divine Repose* 

Whose wisdom will between you both decide } 
One day I serve the one, the other next ; 
And thus I waver, while my life-years glide, 
In tears, in prayers, all hopelessly perplexed* 

Any Conscientious and yet al- 
so Spiritual Person is sure to 
^"^come to the heart-breaking 
Dilemna — Reason or Faith?j* 




ji jfc THE «^ SONG .^ OF .^fc MYSTICISM J' ^ 




^^ *^ ^^ 




> THE COMPROMISERS ^ 

Which is the TRUTH, the SYMBOL or the FACT ? 
Four would-be Comforters to us arise : 

*No need, by choosing thtis thy heart distract — 
He will take both, who would be truly wise* ^ 

Alas ! The first one of these Comforters 
Is Mr. "Wilful, who no farther goes 
Than what he chooses, or what he prefers. 
Approximating all, he nothing knows. 

Alas, the second of these Comforters 
Is genial Mr. Superficial, 
Whose smattering of Science iss,xse& blurs. 
While flattering himself he's logical. 

Alas, the third one of these Comforters 
Is Mr. Hazy, quite incapable 
Of seeing points exactly : so he errs 
With good intentions, imperturbable. 

jfk j^ j^ j^ J^ J^ J* «3* •3*' «^ •?* •3* J^ 

Four Compromisers, the Wilful 
Superficial, Hazy and Lazy 
^ are bold to straddle the Con- 
tradiction—but who listens ? 




jfc j» jfc THE j» COMPROMISERS J^ J^ J^ J^ 



Alas, the last one of these Comfoftefs 
Is Mr. Tyro, who h youngf, means well, 
"Who all unconsciotts mare's nests stirs, 
Who rushes in where Angels heed them well* 

Stich are our G>mforters ; Those who deserve 

A patient ear reecho our despair. 
Here Huxley, who from Truth would never swerve. 
There Newman, whom Devotion 6i6 ensnare. 

For even Newman had himself attempted first 
The Middle Road our Comforters point out ; 
But neither Brain nor Heart thus quenched their thirst. 
While thinking: clearly forced him on to doubt. 



The Wilful, the the Superfi- 
^ cial, the Hazy and the Lazy 
are bold to straddle the Con- 
tradiction — but who listens ? 




> > THE ^ SONG J^ OF J^ MYSTIOSM J^ j» 








j» THE DIVINE DECISION J^ 

Which is the TRUTH— the SYMBOL or the FACT ? 
And now that we have had our human say. 
And though we will not one small wofd tetract^ 
Yet for Divine Decision shall we pray* 

^ O Human Soul, All thou hast said is true : 
Alone the Search for Facts has led men right ; 
My Mystics were mistaken through and through. 
And thou deservest Praise who saw^st this light* 

^And yet, O Soul, give up this sceptic Search, 
Resign it unto those who seek not Heaven; 
Fear not for it — though stifled by the Church, 
There always would remain agnostic Leaven* 

** No doubt that Science shall somehow advance 
Conditions for the Welfare of the Race ; 
But trust all this unto My Vigilance 
Thou hast enough with problems of thy Place. ^ 



J» JF Jn ^ J^ •^ 




The Conclusion is that since 

Absolute Fact-Knowledge is 

'"* unattainable, it h not worth 

the loss of practical Salvation* 



j» •!» THE DIVINE DECISION J^ SECOND j* jt 

''A thotssand favoofccJ lives would not suffice 
The Absolutest Truth to reach or keep ; 

Thou hast but One short life : Take my advice : 
It ii too short: soon comes eternal sleep. 

**The Truth will keep, e'en if by Thee not weighed; 
If now not scanned, 't will be some other day. 
And should it never be to human eyes displayed 
It will not alter, nor will pass away. 

** Leave this impossible Attempt to those 

Who are content to serrc the World, and die; 
It is a noble pastime that they chose — 
Encourage them, but Thou, work for the Sky. 

** I am a God of practical design : 
I work with All, whatever be their *Views% 
All Churches, all Religions, every Shrine, 
Or harsh Dissent, and Scepticism too. 

** Art in the Church ? I there will come to thee ; 
Hast thou discovered how it does tnisguidc ? 
nr is no misfortune thou must shake thee freCv 
I will provide for thy support outside. 

^ But thou, live holily, my earnest Child, 
Who seek'st to conquer Immortality, 
I will assist thee in thy efforts wild 

If thou wilt mark what I in Symbols say. 

J^ Jp J^ J» Jw J* J^ Jw Jw Jw Jw jS Jf J» 

The Conclusion is that since 
Absolute Fact-Knowledge is 
unattainable, it is not worth 
the loss of practical Salvation. 




J^ j» THE DIVINE DECISION j^ THIRD ^ jfc 

** Nof nced'st thoti. Child, fcccaasc tho« listcncst 
Unto My Voice in every Breath of "Wind, 
Like Swedcnbof gf or Origen invest 

With Mysteries each Glance of Healthy Mind. 

''By Symbol live: But Not THY Symbol Preach! 
I use Thy Symbol when I speak to thee 

Though it be false — nay. Must be, since thy reach 
Of sight iz far too short all Truth to sec. 

''By Symbol Live: but Think thou by the Fact! 
At best thy Thought will go but little ways. 
While thou may*st Step with fruitfulness exact 
"Without a moment's Study or Delay. 

"By Symbol Live: and teach to Others too 
To live by THEIR OWN Symbols' sacred light- 
But be thou sure Thyself dost thro' and thro* 
Take full advantage of Thy Symbol's might* 

I am a God of Practical Design ! 
Thus Use I Symbols, though all Facts I Be: 
For Moral Needs All Methods I COMBINE 
If I but Land thee safe up here with me!** 



t^ «5* J* «3f J^ »?• 




i?* e^ •^ */^ «5* ft?* «?• «^ 

The Conclusion is that since 

Absolute Fact-Knowledge h 

^ unattainable, it is not worth 

the loss of practical Salvation. 



1 



' IMPORTANT PHILOSOPHICAL POEMS & 

bB ficnnetb Silvan ©utbric, H./U., pb.®., /».©, 

Until such time as they are printed, they will be sent out in MSS 

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When READY printed, 50 ct$ each; ^3. for 12; ^5 for 25. 

Ube Song of flnhedticiem is 1Reab« 

Smd 1M o Five DoHar BiM/or 24 copie. o/ « /or v<mr Jritnaz; you can thu$ attend to 

all your holiday gifts mo»t aatitfactorily fornot more than you would pay for cards. 

The Song of Mysticism attacks the problem, 'Which is the 
most Reliable, Facta (Science) or Interpretation (Mysticism)* 
The Song of the Middle Road shows how the Truth lies in 
the Mean between Extremes not only in Practical Ethics as 
Aristotle showed, but in Metaphysics and Ontology. 
The Song of Sincerity shows the Limitations, Significance, 
Scope and Mission of Sincerity in Intellectual Life. ) 

r The Song of the Trinity attempts to interpret this doc- 
trine legitimately for the Practical and Intellectual Life. ' 
The Song of Retirement marshals the Reasons why it is 
Essential to Actual Progress in the Spiritual Life. 
The Song of Guidance sets forth the History, Rationale, 
Advantage and Methods of Divine Guidance. 
The Song of the Spirit traces the Divine Influence in Hum- 
an Lives, and suggests How to Increase its Inspiration. 
The Song of the Body, the Real Bible, shows how there 
can be no True Religion outside of a Spiritual Interpretation 
of the Human Organism, which is the Living Bible. 
The Song of Hypocrisy attempts to analyze the most im- 
portant Sources of Spiritual Danger, to avoid it. 
The Song of Resurrection attempts to deduce from the his- 
toric Claims its Truth and Real Significance. 
The Song of Healing attempts to Unite the various Me- 
thods by showing their necessary Interdependence. 
Each printed on laid paper, forming an attractive booklet 

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FOUR ATTRACTIVE ORNAMENTAL BOOKLETS 

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Send us a Five Dollar Bill for 25 assorted copies for your 

friends* You can thus attend to all your holiday gifts, 

in a way the most fastidious will appreciate, and pay no 

more than you would for cards« 

Plut&rchV Geniu.r of Sokrdwte«r 

The only English translation we know of. Contains three se- 
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*The Care of the Genii'. No modern writing deals more beau- 
tifully than this with the Protecting Care of the Divinity. It 
is soul-inspiring, comforting, palpitating with revelations. 

The Song of My^tici^m 

An original philosophical poem attempting to solve the all-. 
important, ever-recurring Question, 'Which is the most reli-, 
able as Arbiter and Guide of life. Science with its Facts, or 
Mysticism with its Interpretations?' Worthy of study. 

The Holy Second Book of Act^ 

Setting forth the Blessed Mary's Teachings about Reincarna- 
tion. This scriptural story is of fascinating interest and of 
great beauty, besides raising questions of world-wide interest 
in such a manner as to remain a permanent holy influence. 

Hfe "Prophet" Hymn-Book 

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religious meetings. 50 copies, $7.00; 100, $12.50, on stout 
paper, and strong binding; the cheapest, best hymnal. 

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♦i 



